I have seen some of these people challenge those firmly established reports from him, while others have altered their wording. As for distorting their meanings, various groups have done so.

Those who accepted the reports from him as authentic and agreed with his rejection of both positions include the majority of the people of the Sunnah, as well as speculative theologians who affiliated themselves with them, such as Abū al-Hasan al-Ash'arī and others like him. In “The Doctrines of the People of the Sunnah and Hadith,” al-Ash'arī states that they condemn both those who say, “My utterance of the Quran is created,” and those who say, “My utterance of it is uncreated,” and that he himself holds this position.

Some of these people, however, interpreted the statements of Ahmad and others on this matter as prohibiting the assertion that the Quran is uttered. This interpretation was advanced by al-Ash'arī, Ibn al-Bāqillānī, Judge Abū Ya'lā, and the latter’s followers, such as Abū al-Hasan ibn al-Zāghūnī and others like him.

Among those who interpreted his statements in this way, some affirmed the very meaning that Ahmad had condemned in those who said, “My utterance of the Quran is created.” This was the position taken by al-Ash'arī and his followers. Others instead affirmed the meaning that Ahmad had condemned in those who said, “My utterance of it is uncreated.” This was the position taken by the judge, Ibn al-Zāghūnī, and others like them.

For Ahmad and all the other imams reject the claim that any part of Allah’s speech—whether its letters or its meanings—is created; that the meaning of the Torah is the same as the meaning of the Quran; or that Allah’s speech is the Quran when expressed in Arabic and the Torah when expressed in Hebrew. They also reject the claim that the revealed Quran is not itself Allah’s speech, or that it be asserted without qualification